• Journal of Family Resource Management and Policy Review
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• v.10 no.4
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• pp.109-124
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• 2006

The purpose of this ethnography is to describe and analyse the Korean full-time housewives' everyday domestic cares. For this purpose. The 11 full-time housewives in their thirties and forties from the middle class were interviewed with an unstructured questionnaire. The findings are as follows: The full-time housewives interpret their domestic cares as including housework, financial management and consumption behavior. They have heavy responsibility to fulfil the routine housework, squeeze their financial resources and balance their family consumption and their own consumption. So, their every day lift has its own uniqueness different from their counter partners'- husband's and employed married woman's. But even among full-time housewives, there are many differences in all these three activities of domestic cares.

• JOURNAL OF ELECTRICAL WORLD
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• s.362
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• pp.45-52
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• 2007

한전 등 주요 전력그룹사의 한 해 계획이 확정됐다. 한전의 경우 올 한 해는 독립사업부제가 정착될 수 있도록 총력을 기울이기로 했으며, 발전회사들은 날로 상승하는 연료비에 대응해 차세대 연료 기술력 확보 등 노력을 펼치기로 했다. 특히 이들은 성장세가 주춤한 국내 시장을 극복하기 위해 해외전력사업 진출에 더욱 박차를 가한다는 방침이다. 전력그룹사의 올 한 해 살림살이 계획을 자세히 정리해봤다.

• Journal of the Korea Construction Safety Engineering Association
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• s.42
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• pp.36-41
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• 2007

2002년부터 서울시에서 지원해온 사업이 서서히 결실을 맺고 있다. 잡동사니 또는 살림살이들을 쌓아 놓거나 빨래를 넣어두던 옥상의 변신이 바로 그것이다. 오두막집이 있는가 하면 파라솔과 벤치를 놓아 지상의 공원보다 화려하기도 하고 연못에 각종 식물을 재배해 산 교육장으로 활용하기도 한다.

• Journal of Agricultural Extension & Community Development
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• v.27 no.1
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• pp.33-50
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• 2020

This study aims at shedding light on two questions: 1) how livelihood strategies hired by heterogeneous farm households differ and in what aspect, and 2) would the strategy change over time or remain identical across farm types? Using 2013-2017 Farm Economy Survey panel data, we divide the sample farms into 4 sub-groups based on income level and sources. Key findings are as follows. First, regardless of farm types, strong path dependency has been observed. That is, lots of farms are likely (enforced) to maintain the livelihood strategies, accounting for why many farms fail to response to market and/or policy signals. Second, along with compounding risks, farms are more vulnerable to specific sorts risks. Third, based on the findings, we made policy suggestions.

• Journal of Korean Philosophical Society
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• v.126
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• pp.1-23
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• 2013

Heute ist das Problem in der globalen Gesellschaft, mit dem wir uns $besch{\ddot{a}}ftigen$ sollen, die ${\ddot{o}}kologische$ Krise. Einer der Wege, um die ${\ddot{o}}kologische$ Krise zu $l{\ddot{o}}sen$, ist das Finden des ${\ddot{o}}kologischen$ Gleichgewichts des Landes und des menschlichen $K{\ddot{o}}rpers$. Dieser Aufsatz behandelt mit dem Begriff von "Salim (Haushalten und Beleben)" die Beziehung des Menschen zum Land, und die Beziehung des Landes zum menschlichen $K{\ddot{o}}rper$. In $Ankn{\ddot{u}}pfung$ an das Konzept der ${\ddot{o}}kologischen$ "Salim" laufen bei diesem Aufsatz $vielf{\ddot{a}}ltige$ Argumente wie die Beziehung des Menschen zum Land als ${\acute{e}}coum{\acute{e}}n$ Ethik, "Salim des Landes" und "Salim des $K{\ddot{o}}rpers$" zusammen. Das ${\ddot{o}}kologische$ Ungleichgewicht im 21. Jahrhundert weist darauf hin, dass die menschliche Beziehung zum Land als einem Platz der menschlichen Besiedlung bis jetzt nicht gesund war. Das Anfordern der ${\acute{e}}coum{\acute{e}}n$ Ethik von heute erweist sich, dass wir herausarbeiten $m{\ddot{u}}ssen$, die gesundliche Beziehung des Menschen zum Land wieder zu beleben. Im Kapitel 3, in $Anschlu{\ss}$ an das Konzept der ${\ddot{o}}kologischen$ "Salim" des Landes, ist die Tatsache in Betracht zu ziehen, dass das Land nicht einfach wirtschaftlichen Wert hat, sondern zur Gemeinschaft des kosmischen Lebens $geh{\ddot{o}}rt$. Mit dem Konzept der ${\ddot{o}}kologischen$ $K{\ddot{o}}rper$-Salim, versucht das Kapitel 4 darzulegen, wie der menschliche $K{\ddot{o}}rper$ im kosmischen Lebenszyklus beteiligt ist. Heute, konfrontiert mit der Amnesie vom Leben des Landes und mit dem $Sch{\ddot{a}}den$ des $K{\ddot{o}}rper-{\ddot{o}}kosystems$, sollten wir unser Bewusstsein und unsere Lebensweise $ver{\ddot{a}}ndern$ und die ${\ddot{o}}kologischen$ Salim-Bewegung in die Praxis setzen.

• Korean Journal of Heritage: History & Science
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• v.44 no.4
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• pp.56-69
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• 2011

A Gamsil is an ritual instrument which enshrine the ancestral tablets of four lines from late great-great-grandfather and grandmother to late father and mother. This has their soul. Juja's "Garye" informs its structure pattern. It is placed in Sadang and takes the form of a perfectly square box. It partitions four rooms and enshrine an ancestral tablet room by room. They get the ancestral tablets line up from west to east. And they also enshrine the ancestral tablets without his descendant together in Gamsil. A Gamsil is a space to enshrine the ancestral tablets and to place an order within a family. A social status and A family economic power become a standard in making and managing Sadang. Kingdom in Joseon period limited the ancestral tablets considering of his degree of official rank which descendant enshrined. A official servant can be stable economically in getting a stipend and build sadang in the house. While household a little in economic enshrine the ancestral tablets at a Gamsil placed at the a space of private home. His personal circumstances make size and pattern, place change in relation to Gamsil. A Gamsil looks like house in structure and pattern. It has the immortality of the soul. And it changed from a table size to a ancestral tablet size. This Gamsil is comfortable to move and is made considering of the width and height of household. The transition of Gamsil means institutions is in close to a family economic power in social change. Kingdom in Joseon early period makes a policy of a Gamyo's build and an ancestral enshrine in basement of Juja's "Garye". The transition of Gamsil gave a common people limitted socially and institutionally the service of late four lines. Most of people enshrine the ancestral tablets of their four lines in approaching of in the late of Joseon Dinasty. They compromise on their reality and cause. The transition of Gamsil implied many different things in social ; the authenticity search and a dignity expression of his family, the foundation for the diffusion of an ancestral service, a space sharing with ancestor and descendent, the increment of a family economic power etc.

• 한국노년학
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• v.40 no.4
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• pp.801-821
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• 2020

There are a number of prior studies on the poverty experience of Korean women, but little is known about the poverty experience of Korean elderly women in the U.S. The purpose of this study is to examine the poverty experiences of Korean elderly women who immigrated to the U. S. Qualitative case study methods were used to achieve these research objectives. Three Korean elderly women living in Oakland of California who received Supplemental Security Income (SSI) from the U.S. federal government were included in the study. The data were collected by conducting a total of six meetings per participant, and the researcher read the consent form directly to the participants and obtained a hand-written signature. The analysis and interpretation began by repeating the interview transcript several times, and the repeated keywords were to be understood in the context, focusing on time, space, and relationships with other people. The contextual understanding of Korean elderly women's experiences in poverty was interpreted in three dimensions: extending poverty in their mother country, double torture as female immigrants, and limiting labor due to aging and diseases. Before moving to the U.S., they had a difficult livelihood by farming and one of them had to live in poverty due to the bereavement to her husband. But even after moving to the U.S., they have continued to live in poverty. As female immigrants with low education and no special skills, they were incorporated into the periphery of the labor market in the industrialized U.S. and were forced to make a living with low wages. Korean elderly women were unable to return to the labor market in the surrounding areas due to aging and diseases, and were continuing their impoverished lives relying on SSI. From the findings, we discussed the role of the Korean immigrants community as a way to improve the quality of life for Korean elderly women in the U.S.